“Finally, my brethren,
rejoice in the Lord. To write the same things to you, to me indeed is
not irksome, but for you it is safe. Beware of the dogs, beware of the
evil workers, beware of the concision. For we are the circumcision, who
worship God in the spirit, and glory in Christ Jesus, and have no
confidence in the flesh.”

Dejection and care, whenever they strain the soul beyond due measure,
bereave it of its native force. And therefore Paul relieves the
Philippians, who were in great despondency, and they were in
despondency because they did not know how matters were with Paul; they
were in despondency because they thought that it was already over with
him, because of the preaching, because of Epaphroditus. It is in giving
them assurance on all these points that he introduces the words,
“Finally, my brethren, 230rejoice.” “You no
longer have,” he says, “cause for despondency. You have
Epaphroditus, for whose sake you were grieved; you have Timothy; I am
myself coming to you; the Gospel is gaining ground. What is henceforth
wanting to you? Rejoice!”

Now he calls the Galatians
indeed “children” (Gal. iv. 19.), but these
“brethren.” For when he aims either to correct anything or
to show his fondness, he calls them “children”; but when he
addresses them with greater honor, “brethren” is the title.
“Finally, my brethren,” he says, “rejoice in the
Lord.” He said rightly “in the Lord,” not
“after the world.” for this is no rejoicing. These
tribulations, he says, which are according to Christ bring joy.
“To write the same things to you, to me indeed is not irksome,
but for you it is safe. Beware of the dogs.” Dost thou mark how
he forbears to bring in the exhortation at the beginning? But after he
had given them much commendation, after he had shown his admiration of
them, then he does this, and again repeats his commendation. For this
mode of speech seems to bear somewhat hard upon them. Wherefore he
overshadows it on every side. But whom does he style
“dogs”? There were at this place some of those, whom he
hints at in all his Epistles, base and contemptible Jews, greedy of
vile lucre and fond of power, who, desiring to draw aside many of the
faithful, preached both Christianity and Judaism at the same time,
corrupting the Gospel. As then they were not easily discernible,
therefore he says, “beware of the dogs”: the Jews are no
longer children; once the Gentiles were called dogs, but now the Jews.
Wherefore? because as the Gentiles were strangers both to God and to
Christ, even so are these become this now. And he shows forth their
shamelessness and violence, and their infinite distance from the
relation of children, for that the Gentiles were once called
“dogs,” hear what the Canaanitish woman says, “Yea,
Lord: for even the dogs eat of the crumbs which fall from their
masters’ table.” (Matt. xv. 27.) But that they
might not have this advantage, since even dogs are at the table, he
adds that, whereby he makes them aliens also, saying, “Beware of
the evil workers”; he admirably expressed himself, “beware
of the evil workers”; they work, he means, but for a bad end, and
a work that is much worse than idleness, plucking up what is laid in
goodly order.

“Beware,” he says,
“of the concision.” The rite of circumcision was venerable
in the Jews’ account, forasmuch as the Law itself gave way
thereto, and the Sabbath was less esteemed than circumcision. For that
circumcision might be performed the Sabbath was broken; but that the
Sabbath might be kept, circumcision was never broken; and mark, I pray,
the dispensation of God. This is found to be even more solemn than the
Sabbath, as not being omitted at certain times.648648 [The text is very obscure. Field, by altering two words without
documentary evidence, makes it “even that of the Sabbath, which
is more to be reverenced, is found not to be adopted at certain
times”; or possibly, “even that which is more to be
reverenced than the Sabbath, is found not to be adopted,”
etc.—J.A.B.]
When then it is done away, much more is the Sabbath. Wherefore Paul
makes a concision of the name, and says, “Beware of the
concision”; and he did not say “that circumcision is evil,
that it is superfluous,” lest he should strike the men with
dismay, but he manages it more wisely, withdrawing them from the thing,
but gratifying them with the word, nay, rather with the thing too, in a
more serious way. But not so in the case of the Galatians, for since in
that case the disease was great, he forthwith adopts the remedy of
amputation with open front and with all boldness; but in this case, as
they had done nothing of the sort, he vouchsafes them the gratification
of the title, he casts out the others, and says, “Beware of the
concision; for we are the
circumcision”—how?—“who worship God in
spirit,649649 [Field here reads (with all his mss.) as
in Rev. Ver. πνεύματι
θεοῦ, “worship by
the Spirit of God.” But Chrys.’s explanation (below)
indicates that he read θεῷ, “worship God in
spirit,” as in the common printed text of Chrys. and the Textus
Rec. of the N.T.—J.A.B.] and have no confidence in the
flesh.” He said not that “we test the one circumcision and
the other, which is the better of the two”; but he would not even
allow it a share in the name; but what does he say? That that
circumcision is “concision.” Why? Because they do nothing
but cut the flesh up. For when what is done is not of the law, it is
nothing else than a concision and cutting up of the flesh; it was then
either for this reason that he called it so, or because they were
trying to cut the Church in twain; and we call the thing “cutting
up” in those who do this at random, without aim and without
skill. Now if you must seek circumcision, he says, you will find it
among us, “who worship God in spirit,” i.e. who worship
spiritually.

For answer me, which is
superior, the soul or the body? Evidently the former. Therefore that
circumcision is also superior, or rather, no longer superior, but this
is the only circumcision; for while the type stood, He rightly brought
it forward in conjunction, writing, “For ye shall circumcise the
foreskins of your hearts.” (Jerem. iv. 4.) In the same way
in the Epistle to the Romans he does away with it, saying, “for
he is not a Jew which is one outwardly, neither is that circumcision
which is outward in the flesh; but he is a Jew which is one inwardly,
and circumcision is that of the heart, in the spirit, not in the
letter.” (Rom. ii. 28, 29.) And lastly, he takes
from it the very name, 231“neither is it circumcision,” he maintains; for
the type while the reality is yet to come, is called this, but when the
reality has come, it no longer retains the title. As in delineation, a
man has drawn a king in outline; so long as the colors are not put on
we say, Lo, there is the king, but when they are added, the type is
lost in the reality, and ceases to show. And he said not, “for
the circumcision is in us,” but “we are the
circumcision,” and justly; for this is the Man, the circumcision
in virtue, this is really the Man. And he did not say, “For among
them is the concision”; for they themselves are henceforth in a
condition of ruin and of wickedness. But no longer, says he, is
circumcision performed in the body, but in the heart. “And have
no confidence,” says he, “in the flesh; though I myself
might have confidence even in the flesh.” (v. 4.) What does he call “confidence” here, and
“in the flesh”? Boasting, boldness, a high tone. And he did
well to add this; for if he had been of the Gentiles, and had condemned
circumcision, and not only circumcision, but all those that adopted it
out of place, it would have seemed that he was running it down, because
he lacked the high ancestry of Judaism, as being a stranger to its
solemn rites, and having no part therein. But as it is, he, who, though
a sharer, yet blames them, will not therefore blame them as having no
share in them, but as disowning them; not from ignorance, but most
especially from acquaintance with them. Accordingly observe what he
says in his Epistle to the Galatians also; having been brought into a
necessity of saying great things about himself, how even in these
circumstances does he manifest nought but humility. “For ye have
heard, of my manner of life in time past,” he says, “in the
Jews’ religion” (Gal. i. 13.); and again
here; “if any other man thinketh to have confidence in the flesh,
I more.” (v.
4.).
And he immediately added, “a Hebrew of Hebrews.” But
“if any other man,” says he, showing the necessity, showing
that it was on their account that he spoke. “If ye have
confidence,” he says, I also say so, since I am silent.650650 [This
is very obscure. The altered text does not
help.—J.A.B.] And observe the absence of all ungraciousness
in the reproofs; by forbearing to do it by name, he gave even them the
opportunity of retracing their steps. “If any one thinketh to
have confidence”; and it was well to say “thinketh,”
either inasmuch as they really had no such confidence, or as that
confidence was no real confidence, for all was by necessity, and not of
choice. “Circumcised on the eighth day”; and he sets down
the first that wherein they chiefly boasted, viz. the ordinance of
circumcision. “Of the stock of Israel.” He pointed out both
these circumstances, that he was neither a proselyte, nor born of
proselytes; for from his being circumcised on the eighth day, it
follows that he was not a proselyte, and from his being of the stock of
Israel, that he was not of proselyte parents. But that you may not
imagine that he was of the stock of Israel as coming of the ten tribes,
he says, “of the tribe of Benjamin.” So that he was of the
more approved portion, for the place of the priests was in the lot of
this tribe. “An Hebrew of Hebrews.” Because he was not a
proselyte, but from of old, of distinguished Jews; for he might have
been of Israel, and yet not “an Hebrew of Hebrews,” for
many were already corrupting the matter,651651 i.e.
the purity of their descent. and
were strangers to the language, being encircled by other nations; it is
either this then, or the great superiority of his birth, that he shows.
“According to the law a Pharisee.” He is coming now to the
circumstances dependent on his own will; for all those things were
apart from the will, for his being circumcised was not of himself, nor
that he was of the stock of Israel, nor that he was of the tribe of
Benjamin. So that, even among these he has a larger share, even though
there were really many who partook with him. Where then are we to place
the “rather”? Particularly herein that he was not a
proselyte; for to be of the most distinguished tribe and sect, and this
from his ancestors of old, was a thing which belonged not to many. But
he comes to the things which are matters of choice, wherein we have the
“rather.” “As touching the law, a Pharisee; as
touching zeal, persecuting the Church.” But this is not
sufficient; for it is possible to be a Pharisee even, and yet not very
zealous. But this also he adds; behold the “rather.”
“According to righteousness.” It is possible, however, to
be adventurous, or to act thus652652 i.e.
to show zeal, as he had done in persecuting. from ambition, and
not out of zeal for the law, as the chief priests did. Yet neither was
this the case, but, “according to the righteousness which is in
the law, found blameless.” If then both for purity of descent,
and earnestness, and habits, and mode of life, I surpassed all, why
have I renounced all those dignities, he asks, but because I found that
the things of Christ are better, and better far? Wherefore he added;
“howbeit what things were gain to me, these have I counted loss
for Christ.” (v.
7.)

Such a course of life, so
strictly regulated, and entered upon from earliest childhood, such
unblemished extraction, such dangers, plots, labors, forwardness, did
Paul renounce, “counting them but loss,” which before were
“gain,” that he might “win Christ.” But we do
not even contemn money, that we may “win Christ,” but
prefer to fail of the life to come rather than of the good things of
the present life. And yet 232this is nothing else than
loss; for tell me now, let us examine in detail the conditions of
riches, and see whether it be not loss accompanied with trouble, and
without any gain. For tell me, what is the advantage of those stores of
costly garments, what good do we gain when we are arrayed in them?
None, nay, we are only losers. How so? Because even the poor man, in
his cheap and threadbare clothing, does not bear the scorching in time
of heat any wise worse than yourself; nay, rather he bears it better,
for clothes that are threadbare and worn single allow more ease to the
body, but not so with those which are new made, though they be finer
than the spider’s web. Besides, you, from your excessive
self-importance, wear even two and often three inner garments, and a
cloak and girdle, and breeches too, but no one blames him if he wears
but a single inner garment; so that he is the man that endures most
easily. It is owing to this that we see rich men sweating, but the poor
subject to nothing of the sort. Since then his cheap clothing, which is
sold for a trifle, answers the same or even a better purpose to him,
and those clothes, which oblige a man to pay down much gold, do only
the same thing, is not this great superabundance so much loss? For it
has added nothing in respect of its use and service, but your purse is
emptied of so much the more gold, and the same use and service. You who
have riches have purchased for a hundred pieces of gold, or even more,
but the poor man for a trifling sum of silver. Do you perceive the
loss? No, for your pride will not let you see it. Would you have us
make out this account in the case of the gold ornaments too, which men
put alike about their horses and their wives? For besides the other
evils, the possession of money makes fools of men; they account their
wives and horses to be worthy of the same honor, and the ornamentation
of both is the same; and they would make themselves finer by the same
means as the very beasts that carry them, or as the very skins of the
awnings, wherein they are borne. What now is the use of decking out a
mule or a horse with gold? or the lady, that has such a weight of gold
and jewels about her person, what does she gain? “But the golden
ornaments are never worn out,” he answers. Assuredly this also is
said that in the baths and many places both precious stones and gold
ornaments lose much of their value. But be it so, and grant that they
are not injured, tell me, what is the gain? And how is it when they
drop out, and are lost? is there no loss sustained? And how when they
draw down upon you envy and intrigues? is there no loss then? For when
they do the wearer no good, but rather inflame the eyes of the envious,
and act as an incitement to the robber, do they not become loss? And
again, say, when a man may use them for a serviceable purpose, but is
unable on account of the extravagance of his wife, and is obliged to
starve and to stint himself, that he may see her arrayed in gold, is it
not a matter of loss? For it was on this account that goods have their
name from use,653653 i.e. χρήματα, from χρᾶσθαι “to use.” not that we should use them thus
like goldsmiths’ samples, but that we should do some good
therewith; so then when love of gold does not allow this, is not the
whole thing loss? for he that dares not use them forbears the use as if
they were another’s property, and there is no use of them in any
way.

Again, how is it when we erect
splendid and spacious mansions, decorated with columns, marbles,
porticos, arcades, and in every possible way, setting images and
statues everywhere? Many indeed even call demons out of these, i.e. the
images, but let us omit the examination of those points. What too is
the meaning of the gilded ceiling? Does it not supply the same need as
to him, whose house is on a moderate scale? “But there is great
delight in it,” he says. Yes, for the first or second day, and
afterwards, none at all, but it stands merely for nothing. For if the
sun does not strike us with wonder, from its being customary, much more
do works of art fail, and we only look at them like things of clay. For
tell me, what does a range of pillars contribute to make your dwelling
superior to others, or the finest statues, or the gilding spread over
the wall? Nothing; rather, these come of luxury and insolence, and
overweening pride and folly; for everything there ought to be necessary
and useful, not superfluous things. Do you see that the thing is loss?
Do you see that it is superfluous and unprofitable? for if it supplies
no further use or delight, (and it “does,” in the course of
time, bring satiety,) it is nothing else than loss, and vainglory is
the hindrance, which will not let us see this.

Did Paul then forsake those
things which he “counted gain,” and shall not we even quit
our loss, for Christ’s sake? How long shall we be riveted to the
earth? How long till we shall look up to heaven? Do ye not mark the
aged, what little perception they have of the past? Do ye not mark
those that are finishing their course, both men in age, and men in
youth? Do ye not see persons in the midst of life bereft of them? Why
are we so wedded to unstable objects? Why are we linked to things that
are shifting? How long before we lay hold of the things that last? What
would not the old give, were it granted them to divest themselves of
their old age? How irrational then to wish to return to our former
youth, and gladly to give everything for the sake of this, that we
might become younger, and yet when it is ours to re233ceive a youth that knows no
old age, a youth too, which, joined with great riches, hath far more of
spirit, to be unwilling to give up a little trifle, but to hold fast
things that contribute not a whit to the present life. They can never
rescue you from death, they have no power to drive away disease, to
stay old age, or any one of those events, which happen by necessity and
according to the law of nature. And do you still hold to them? Tell me,
what do you gain? Drunkenness, gluttony, pleasures contrary to nature
and various in kind, which are far worse torturers than the hardest
masters.

These are the advantages which
we gain from riches, nor is there one besides, since we are not so
minded, for if we had had the mind, we might have won heaven itself for
our inheritance by our riches. “So then riches are good,”
he says. It is not riches, but the will of the possessor that effects
this, for because it is the will that does this, it is in the power
even of a poor man to win heaven. For, as I have often said, God does
not regard the amount of the gifts, but the will of the givers; it is
possible even for one in poverty, who has given but little, to bear off
all, for God requires a measure proportioned to our ability, neither
will riches secure heaven to us, nor poverty, hell; but a good or a bad
will, either one or the other. This then let us correct, this let us
repossess, this let us regulate, and all will then be easy to
us.

For as the artificer works the
wood the same, whether his axe be of iron or of gold, or rather he does
it the better with an implement of iron, so here too, the straight path
of virtue is more easily kept in a state of poverty. For touching
riches we read, “It is easier for a camel to go through a
needle’s eye, than for a rich man to enter into the kingdom of
Heaven.” (Matt. xix. 24.) But He has made no
such declarations about poverty; nay, the very reverse. “Sell thy
goods, and give to the poor, and come follow Me” (v. 21.); as if the act of
following were to spring from the selling.

Never then let us flee from
poverty as an evil, for it is the procurer of heaven. Again, let us
never follow riches as a good; for they are the ruin of such as walk
unwarily, but in everything directing our eyes to God, let us, as
occasion requires, use those gifts which He has vouchsafed us, both
strength of body, and abundance of money, and every other gift; for it
is unnatural that we, who have our being for Him, should make these
things serviceable to others, yet not to Him who has made us. He formed
thine eye: make it serviceable to Him, not to the devil. But how
serviceable to Him? By contemplating His creatures and praising and
glorifying Him, and by withdrawing it from all gaze at women. Did He
make thy hands? Preserve them for His use, not for the devil, not
putting them out for robbery and rapine, but for His commandments and
for good deeds, for earnest prayers, for holding out help to the
fallen. Hath He made thine ears? Give these to Him, and not to
effeminate654654 διακεκλασμέναις, “broken,” so called from using the chromatic
scale to excess. strains nor to disgraceful tales; but
“let all thy communication be in the law of the Most High.”
(Ecclus. ix. 15.) For
“stand,” he says, “in the multitude of the elders,
and whoever is wise, cleave unto him.” (Ecclus. vi. 34.) Did he make thy
mouth? Let it do nought that is displeasing to Him, but sing psalms,
hymns, and spiritual songs. “Let no corrupt speech proceed out of
your mouth,” says the Apostle, “but such as is good for
edifying as the need may be, that it may give grace to them that
hear” (Eph. iv. 29.); for edification and
not for subversion, for fair words and not for evil speaking and
plotting against other, but the very opposite. He hath made thy feet,
not that thou shouldest run to do evil, but to do good. He made thy
belly, not that thou shouldest cram it to bursting, but to practice
lessons of wisdom. For the production of children, He implanted desire
in thy mind, not for fornication, nor for adultery. He gave thee
understanding, not to make of thee a blasphemer or a reviler, but that
thou mightest be without falsehood. He gave us both money to be used on
fitting occasion, and strength likewise to be used on fitting occasion.
He instituted arts, that our present state of existence might be held
together by them, not that we should separate ourselves from spiritual
things, not that we should devote ourselves to the base arts but to the
necessary ones, that we might minister to one another’s good, and
not that we should plot one against another. He gave us a roof, that it
might afford shelter from the rain, and no more, not that it should be
decked out with gold, while the poor man perishes with hunger. He gave
clothing to cover us, not to make a display withal, not that things
like these should have much gold lavished upon them, and that Christ
should perish naked. He gave you a place of shelter, not that you
should keep it to yourself, but to offer it to others also. He gave
thee land, not that, cutting off the chief portion of it, you should
spend the good gifts of God upon harlots, and dancers, and actors, and
flute players, and harp players, but upon those that hunger and are in
want. He gave you the sea to sail on, that you might not be wearied
with journeying, not that you should pry into its depths, and bring up
thence precious stones and all the other things of the same kind, nor
that you should make this your business.

“Why then are there
precious stones?” he 234says. Nay, do you tell me why
these stones are such, and why one class are regarded as of great
value, while the others are more useful? For these may be conducive to
building, but those to no purpose; and these are stronger than those.
“But they,” he says, “produce a beautiful
effect.” How so? it is a matter of fancy. Are they whiter? No,
they are not whiter than pure white marble, nor nearly equal to it. But
are they stronger? Not even this can be said for them.655655 He
refers to pearls. Well then, are they more useful? are they
larger? Not even this. Whence then are they so admired, save from
fancy? For if they are neither more beautiful, (for we shall find
others more shining and more white,) nor useful, nor stronger, whence
came they to be so admired? Was it not from mere fancy? Why then did
God give them? They were not His gift, but it is your own imagination
that they are anything great. “How is it, then,” he
answers, “that even the Scripture shows admiration of
them?” So far it addresses itself to your fancy. As a master too
in talking to a child often admires the same object as it does, when he
desires to attract and engage it.

Why do you aim at finery in your
clothing? He clothed thee with a garment and with sandals. But where is
there any reason for these things? “The judgments of God,”
he says, “are more to be desired than gold; yea than much fine
gold.” (Ps. xix. 10.) These, beloved, are
of no use. Had they been of use, he would not have bidden us despise
them. And for Holy Scripture, it speaks with reference to our notion,
and this too is an instance of God’s lovingkindness. “Why
then,” he asks, “did He give purple and the like?”
These things are products of God’s gift. For He has willed by
other things also to show forth His own riches. And He gave you corn
too by itself; but from this you make many things, cakes and
sweetmeats, of every sort and variety, having much enjoyment. Pleasure
and vainglory give rise to all these inventions. It pleased you to set
them before everything. For if a foreigner or a rustic, who was
ignorant of the land, should put the question, and, seeing your
admiration, were to say, “Why do you admire these?” What
have you to say? that they are fair to look at? But not so. Let us then
give up such notions; let us lay hold of the things that are truly
real. These are not, but simply pass away, only flowing past like a
river. Wherefore I charge you, let us take our stand upon the rock,
that we both escape being easily turned about, and that we may obtain
the good things to come, by the grace and lovingkindness of our Lord
Jesus Christ, with whom, &c.

648 [The text is very obscure. Field, by altering two words without
documentary evidence, makes it “even that of the Sabbath, which
is more to be reverenced, is found not to be adopted at certain
times”; or possibly, “even that which is more to be
reverenced than the Sabbath, is found not to be adopted,”
etc.—J.A.B.]

649 [Field here reads (with all his mss.) as
in Rev. Ver. πνεύματι
θεοῦ, “worship by
the Spirit of God.” But Chrys.’s explanation (below)
indicates that he read θεῷ, “worship God in
spirit,” as in the common printed text of Chrys. and the Textus
Rec. of the N.T.—J.A.B.]